THE JĀTAKA
OR
STORIES OF THE BUDDHA'S FORMER BIRTHS
No. 534.
MAHĀHAṀSA-JĀTAKA. 1
"There go the birds," etc. This story the Master, while residing in the Bamboo Grove, told concerning the elder Ānanda's renunciation of life. The introductory story is exactly like one already given, but on this occasion the Master in telling a story of the past related the following tale.heart be fulfilled." So pretending to be sick [355] she gave instructions to her servants and lay down. The king, when he had taken his seat upon his throne, not seeing her at the usual time of her appearance, inquired where queen Khemā was, and, hearing she was sick, he went to her and sitting on one side of the bed he chafed her back and inquired if she were ill. "My lord," she said, "I am not ill but the longings of a pregnant woman have come upon me." "Say, lady, what you would have, and I will soon fetch it you." "Sire, I long to listen to the preaching of the Law by a golden goose, while it sits upon the royal throne, with a white umbrella spread over it, and to pay homage to it with scented wreaths and such like marks of honour, and to express my approval of it. If I should attain to this, it is well: otherwise there is no life in me." Then the king comforted her and said, "If there is such a thing in the world of men, you shall have it: do not vex yourself." And going forth from the queen's chamber he took counsel with his ministers, saying, "Mark you, queen Khemā says, "If I can hear a golden goose preach the Law, I shall live, but otherwise I shall die"; pray, are there any golden geese? "Sire," they answered, "we have never either seen or heard of them." "Who would know about it?" "The brahmins, sire," The king summoned the brahmins and asked them, saying, "Are there such things as golden geese who teach the Law 1?" "Yes, sire, it has come down by tradition to us that fish, crabs, tortoises, deer, peacocks, geese, all these are found of a golden colour. Amongst them, they say, the family of Dhataraṭṭha geese are wise and learned. Including men there are seven creatures that are gold-coloured." The king was greatly pleased and asked, "Where dwell these scholarly ruddy geese?" "We do not know, sire." "Then who will know?" And when they answered, "The tribe of fowlers," he gathered together all the fowlers in his dominion and asked them, saying, "My friends, where dwell gold-coloured geese of the Dhataraṭṭha family?" Then a certain fowler said, "People tell us, sire, by tradition from one generation to another, that they dwell in the Himalayas, on mount Cittakūṭa." "Do you know how to catch them?" "I do not know, sire." He summoned his wise brahmins [356] and after telling them that there were golden geese on Cittakūṭa, he asked if they knew any way to catch them. They said, "Sire, what need for us to go and catch them? By a stratagem we will bring them down close to the city and catch them." "What is this stratagem?" "On the north of the city, sire, you are to have a lake dug, three leagues in extent, a safe and peaceful spot, and filling it with water, plant all manner of grain and cover the lake with the five kinds of lotus. Then hand it over to the care of a skilful fowler and suffer no one to approach it, and by means of men stationed at the four corners have it proclaimed as a sanctuary lake,
and on hearing this all manner of birds will alight there. And these geese, hearing one from another how safe this lake is, will visit it and then you can have them caught, trapping them with hair nooses." The king, on hearing this, had a lake such as they described formed in the place they mentioned, and summoning a skilled fowler he presented him with a thousand pieces of money and said, "Henceforth give up your occupation: I will support your wife and family. Carefully guarding this peaceful lake and driving everyone away from it, have it proclaimed at the four corners as a sanctuary, and say that all the birds that come and go are mine, and when the golden geese arrive you shall receive great honour." With these words of encouragement the king put him in charge of the sanctuary lake. From that day the fowler acted just as the king bade him and watched over the place, and as one that kept the lake in peace he came to be known as the fowler Khema (Peace). Thenceforth all manner of birds alighted there, and from its being proclaimed from one to another that the lake was peaceful and secure, different kinds of geese arrived. First of all came the grass-geese, then owing to their report came the yellow geese, followed in like manner by the scarlet geese, the white geese and the Oka geese. On their arrival Khemaka thus reported to the king: "Five kinds of geese, sire, have come, and they are continually feeding in the lake. Now that the pāka geese have arrived, in a few days the golden geese will be coming: [357] cease to be anxious, sire." The king on hearing this made proclamation in the city by beat of drum that no one was to go there, and whosoever should do so should suffer mutilation of hands and feet and spoliation of his household goods; and from that time no one went there. Now the pāka geese dwell not far from Cittakūṭa in Golden Cave. They are very powerful birds and as with the Dhataraṭṭha family of geese the colour of their body is distinctive, but the daughter of the king of the pāka geese is gold-coloured. So her father, thinking she was a fitting match for the Dhataraṭṭha king, sent her to be his wife. She was dear and precious in her lord's eyes, and owing to this the two families of geese became very friendly. Now one day the geese that were in attendance on the Bodhisatta inquired of the pāka geese, "Where are you getting your food just now?" "We are feeding near Benares, on a safe piece of water; but where are you roaming?" "To such and such a place," they answered. "Why do you not come to our sanctuary? It is a charming lake, teeming with all manner of birds, covered over with five kinds of lotus, and abounding with various grains and fruits, and buzzing with swarms of many different bees. At its four corners is a man to proclaim perpetual immunity from danger. No one is allowed to come near: much less to injure another." After this manner did they sing the praises of the peaceful lake. On hearing what the pāka geese said, they told Sumukha, saying, "They tell us, near
Benares is a peaceful lake of such and such a kind: thither the pāka geese go and feed. Do you tell the Dhataraṭṭha king, and, if he allows us, we too will go and feed there." Sumukha told the king, who thought, "Men, verily, are full of wiles and skilled in expedients: there must be some reason for this. All this long time past there was no such lake: it must have been made now to catch us." And he said to Sumukha, "Let not this going there meet with your approval. This lake was not constructed by them in good faith; it was made to catch us. Men surely are cruelly minded and versed in expedients: keep still in your own feeding grounds." [358] The golden geese a second time told Sumukha they were anxious to visit the Lake of Peace and he reported their wishes to the king. The Great Being thought, "My kinsfolk must not be vexed by reason of me: we will go there." So accompanied by ninety thousand geese he went and browsed there, disporting himself after the manner of geese and then returned to Cittakūṭa. Khemaka, after they had fed and taken their departure, went and reported their arrival to the king of Benares. The king was highly pleased and said, "Friend Khemaka, try and catch one or two geese and I will confer great honour on you." With these words he paid his expenses and sent him away. Returning there the fowler seated himself in a skeleton pot and watched the movements of the geese. Bodhisattas verily are free from all greed. Therefore the Great Being, starting from the spot where he alighted, went on eating the paddy in due order. All the others wandered about, eating here and there. So the fowler thought, "This goose is free from greed: this is the one I must catch." The next day before the geese had alighted on the lake, he went to the place hard by and concealing himself in the framework of his pot he remained there sitting in it and looking through a chink in the frame. At that moment the Great Being escorted by ninety thousand geese came down on the same spot where he had alighted the day before, and sitting down at the limit of yesterday's feeding ground he went on browsing. The fowler, looking through a chink in his cage and marking the extraordinary beauty of the bird, thought, "This goose is as big as a waggon, gold-coloured and with its neck encircled with three stripes of red. Three lines running down the throat pass along the middle of the belly, while other three stripes run down and mark off the back, and its body shines like a mass of gold poised on a string made of the thread of red wool. This must be their king, and this is the one I will seize." And the goose-king, after feeding over a wide field, disported himself in the water and then surrounded by his flock returned to Cittakūṭa. For six days he fed after this manner. On the seventh day Khemaka twisted a big stout cord of black horse-hair and fixed a noose upon a stick, and, knowing for certain the goose-king would alight to-morrow on the same spot, [359] he set the stick on which the snare was mounted in the water.
The next day the goose-king coming down stuck its foot, as it alighted, into the snare, which grasping the bird's foot as it were with a band of iron held it fast in its grip. The bird, thinking to sever the snare, dragged at it and struck it with all its force. First its gold-coloured skin was bruised, next its flesh of the colour of red wool was cut, then the sinew was severed and last of all its foot 1 would have been broken, but thinking a maimed body was unbefitting a king, it ceased to struggle. As severe pains set in, it thought, "If I should utter a cry of capture, my kinsfolk would be alarmed and without feeding properly they would fly away, and being half-starved they would drop into the water." So putting up with the pain it remained in the power of the snare, pretending to be feeding on the paddy, but when the flock had eaten their fill, and were now disporting themselves after the manner of geese, it uttered a loud cry of capture. The geese on hearing it flew away, just as previously described. Sumukha, too, considering the matter, just as related before, searched about and not finding the Great Being in the three main divisions of the geese, thought, "Verily this must be something terrible that has come upon the king," and he turned back, saying, "Fear not, sire, I will release you at the sacrifice of my own life," and sitting down on the mud he comforted the Great Being. The Great Being thought, "The ninety thousand geese have forsaken me and fled and this one alone has returned. I wonder, when the fowler comes up, whether or not Sumukha too will forsake me and flee." And by way of testing him, stained with blood as he was, and resting against the stick fastened to the snare, he repeated three stanzas:
There go the birds, the ruddy geese,
all overcome with fear,
O golden-yellow Sumukha, depart! What wouldst thou here?
My kith and kin deserted me, away they
all have flown;O golden-yellow Sumukha, depart! What wouldst thou here?
Without a thought they fly away. Why art thou left alone?
Fly, noble bird, with prisoners what fellowship can be?
Sumukha, fly! nor lose the chance 2, while thou mayst yet be free.
[360] On hearing this, Sumukha thought, "This goose-king is ignorant of my real nature; he fancies I am a friend that speaks words of flattery. I will show him how loving I am," and he repeated four stanzas:
No, I'll not leave thee, royal goose,
when trouble draweth nigh,
But stay I will, and by thy side will either live or die.
I will not leave thee, royal bird, when
trouble draweth nigh,But stay I will, and by thy side will either live or die.
Nor join in such ignoble act with others, no, not I.
I'm one in heart and soul with thee, playmate and friend of old,
Of all thy host, O noble king, famed as the leader bold.
Returning to thy kith and kin what
could I have to say,
If I shall leave thee to thy fate and heedless fly away?
Nay, I would rather die than live, so base a part to play.
When Sumukha had thus in four stanzas
uttered as it were a lion's note, the Great Being, making known his merits,
said:If I shall leave thee to thy fate and heedless fly away?
Nay, I would rather die than live, so base a part to play.
Thy nature ’tis, O Sumukha, abiding in
the Right,
Ne’er to forsake thy lord and friend or safety seek in flight.
[361] Looking on thee no thought of
fear arises in my mind,Ne’er to forsake thy lord and friend or safety seek in flight.
E’en in this sorry plight some way to save me thou wilt find.
While they were thus conversing, the fowler standing on the edge of the lake saw the geese flying off in three divisions and wondering what this could possibly mean he looked at the spot where he had set the snare and beheld the Bodhisatta leaning on the stick to which the noose was fastened. Overjoyed he girt up his loins and taking a club he hastily drew nigh and stood before the birds, like the fire at the beginning of a cycle, with head towering above them and his heel planted in the mud.
As thus these noble birds exchanged
high thoughts, to them, behold!
All in hot haste, with staff in hand drew nigh this fowler bold.
Seeing him trusty Sumukha stood up
before the king,All in hot haste, with staff in hand drew nigh this fowler bold.
His anxious lord in his distress stoutly encouraging 1.
Fear not, O noble bird, for fears become not one like thee,
An effort I will duly make with justice as my plea,
And soon by my heroic act once more thou shalt be free.
by selling me: do not slay him, endowed as he is with wisdom and such like virtues. If you shall kill him, you will never escape from hell and similar states of suffering." After thus terrifying the fowler with the fear of hell and making him give ear to his sweet discourse, Sumukha once more drew near and took his stand by the Bodhisatta, comforting him. The fowler, hearing his words, thought, "Being a mere bird, as he is, he can do what for men is impossible. For they cannot remain constant in friendship. Oh! what a wise, eloquent, and holy creature is this!" His whole body thrilling with joy and ecstasy, and his hair standing erect with wonder, he dropped his stick and raising his joined hands to his forehead, like one worshipping the sun, he stood proclaiming the virtues of Sumukha.
The fowler hearing what the bird so
eloquently said,
With hair erect and folded hands his homage duly paid.
Ne’er was it heard or seen before that,
using human speech,With hair erect and folded hands his homage duly paid.
To man in his own tongue a goose sublimest truth should preach.
1What is this bird to thee, that when the rest are fled and gone,
Though free, beside the captive bird thou here art left alone?
He is my king, O foe to birds, his
captain chief am I;
I cannot leave him to his fate, while I to safety fly.
Let not this lord of mighty hosts here
perish all alone;I cannot leave him to his fate, while I to safety fly.
Near him my happiness I find: him as my lord I own.
On hearing this sweet discourse of his treating of duty, the fowler, overjoyed and with hair erect in wonder, thought, " If I should kill this royal goose endowed with virtue and the like good qualities, I shall never escape from the four states of suffering: let the king of Benares do what he will with me; I shall make over this captive as a free gift to Sumukha and let him go," and he spake this stanza:
Noble art thou, to honour one through
whom thou still dost live;
Fly where ye list: to thy good lord his freedom now I give.
[364] So saying, the fowler with kindly
purpose drew nigh to the Great Being and bending the stick he laid the bird on
the mud, and pulling up the stick he set it free from the noose. Then he drew
forth the bird from the lake and laying him on some young kuśa grass he gently
loosed the snare that bound his foot. Conceiving a strong affection for theFly where ye list: to thy good lord his freedom now I give.
Great Being, with kindly thought he took some water and washed off the blood, repeatedly wiping it. Then by the power of his charity nerve was united to nerve, flesh to flesh, and skin to skin, and the foot became just as before, not to be distinguished from the other one, and the Bodhisatta sat rejoicing in his original state. Sumukha, seeing how happy the king was all owing to his action, was highly delighted and thought, "This man has rendered us a great service, but we have done nothing for him. If he caught us for the king's ministers of state and took us to them, he would receive a large sum of money, and if he caught us for himself, he could sell us and still make great gain: I will question him somewhat." So in his desire to render him a service he put this question and said
If thou for thine own purposes didst
set for us this snare,
Our freedom we accept from thee without a thought or care.
But otherwise, O fowler bold, in
letting us go free,Our freedom we accept from thee without a thought or care.
Without the king's permission, sure, ’twere nought but robbery.
The fowler on hearing this said, "I did not catch you for myself, I was employed by Saṁyama, king of Benares," and he then told them the whole story, beginning from the time of the queen's seeing a vision down to the time when the king heard of the arrival of the geese, and said, "Friend Khemaka, try and catch one or two geese, and I will confer great honour on you," and despatched him with a provision for his journey.
On hearing this Sumukha thought, "This fowler, taking no account of his own livelihood, [365] in setting us free has wrought a difficult thing. But if we shall return hence to Cittakūṭa, neither the supernatural wisdom of the Dhataraṭṭha king nor my act of friendship will be revealed, the fowler will not receive great honour, the king will not be established in the five moral laws, nor will the queen's desire be fulfilled." And he answered, "Friend, it being so, you cannot let us go: present us to the king and he shall deal with us according to his pleasure."
To make this clear, he spoke this stanza:
Thou art the servant of the king; his
wishes then fulfil;
King Saṁyama 1 shall deal with us according to his will.
On hearing this the fowler said,
"O sirs, let it not be your pleasure to see the king. Kings verily are
dangerous beings. They will either make tame geese of you or put you to
death." Then Sumukha said, "Friend fowler, do not trouble yourself
about us. By my preaching of the Law I made a cruel fellow like you soft-hearted.
Why should I not do the same in the case of the king? Kings are wise and
understand goodly words: quick and take us to the king. And in taking us do not
carry us as captives, but put us in a cage of flowers and take us thus. For theKing Saṁyama 1 shall deal with us according to his will.
Dhataraṭṭha king make a big cage shaded with white lotus, and for me a small cage covered with red lotus, and put him in front and me behind, somewhat lower, and take us with all speed and present us to the king." The fowler, hearing the words of Sumukha, thought, "Sumukha, in seeing the king, must be desirous of conferring great honour on me," and being highly delighted he fashioned cages of soft osiers and covering them with lotuses set out with the birds in the way already described.
The fowler grasping them with both his
hands, as he was told,
Placed in their cage these ruddy geese with skin of yellow gold.
[366] The goose-king now and Sumukha
with plumage bright to see,Placed in their cage these ruddy geese with skin of yellow gold.
Safe in their cage the fowler took and off with them marched he.
The king on being carried off to
Sumukha thus spake;
"My fair and gracious 1 spouse, methinks, now grieving for my sake,
If she should hear that I am dead, her life, I fear, might take.
Like heron mourning for its mate by
lonely ocean's shore,"My fair and gracious 1 spouse, methinks, now grieving for my sake,
If she should hear that I am dead, her life, I fear, might take.
Suhemā—bright as gold her skin—her lord will still deplore 2."
That one so great and peerless thought,
a leader of his kind,
Should grieve for bird of female sex shows little strength of mind,
As wind will carry any scent, be it or
bad or good,Should grieve for bird of female sex shows little strength of mind,
Or greedy child, as if ’twere blind eats raw or well-cooked food,
[367]
Without true judgement in affairs, poor
fool, thou canst not see,
What to avoid or what to do in each emergency.
Half mad thou speakst of womankind as
blest with every grace,What to avoid or what to do in each emergency.
Yet most as common are to men as toper's drinking place.
1Sorrow, disease, calamity, like harshest chains to bind,
Mirage, and fraud, the snare of death deep-seated in the mind—
Such women are: who trusts in them is vilest of his kind.
[368] Then the Dhataraṭṭha goose, in his infatuation for the female sex, said, "You know not the virtues of womankind, but the sages know: they are not deserving of censure." And by way of explanation he said:
Truth that sages ascertained, who is
there that dares to blame?
Women in this world are born, destined to great power and fame.
They for dalliance are formed, joys of
love for them ordained,Women in this world are born, destined to great power and fame.
Seeds within them germinate, source from whence all life's sustained,
They from whom man draws his breath scarce by man may be disdained.
Art thou, Sumukha, alone versed in ways of womankind?
Didst thou only, moved by fear, this belated wisdom find?
Meeting danger every man bears up bravely ’midst alarm,
In a crisis sages all strive to shelter us from harm.
Princes then to counsel them fain would have a hero brave,
’Gainst the shock of adverse fate, apt to counsel, strong to save.
Let not royal cooks, I pray, roast our mangled limbs to-day,
As its fruit the bamboo kills, us too golden plumes might slay.
Free thou wouldst not fly from me, captive of thy own free will,
Cease from words in danger's hour, up, a manly part fulfil.
[369] The Great Being by singing the praises of womankind reduced Sumukha to silence 2, but on seeing how distressed he was, he now, to conciliate him, repeated this stanza:
An effort make such as is due, with
justice as thy plea,
And by heroic act, dear friend, restore my life to me.
[370] Then Sumukha thought, "He is
greatly terrified by fear of death; he does not know my powers. After seeing
the king of Benares and having a little talk with him, I shall know what to do:
meanwhile I will comfort my king," and he spoke this stanza:And by heroic act, dear friend, restore my life to me.
Fear not, O noble bird, for fears
become not one like thee,
An effort I will duly make, with justice as my plea,
And soon by my heroic act thou shalt once more be free.
While they were thus conversing in the
language of birds, the fowler did not understand a single word they said, but
carrying them on his pole he entered Benares, followed by a multitude of
people, who, filled withAn effort I will duly make, with justice as my plea,
And soon by my heroic act thou shalt once more be free.
wonder and amazement, stretched forth their hands in suppliant attitude. On reaching the door of the palace, the fowler had his arrival made known to the king.
The fowler with his burden to the
palace gate drew near;
"Announce me to the king," he cried, "the ruddy goose is here."
"Announce me to the king," he cried, "the ruddy goose is here."
Seeing these birds with holy looks and
marks auspicious blest,
King Saṁyama with words like these his councillors addressed:
"Give to the fowler meat and
drink, soft food, apparel brave,King Saṁyama with words like these his councillors addressed:
And store of ruddy gold as much as heart of man can crave."
Seeing the fowler highly pleased, the
king of Kāsi said,
"If, Khemaka, on yonder lake geese in their thousands fed,
Amidst the throng of kindred fowl,
pray, how didst thou contrive"If, Khemaka, on yonder lake geese in their thousands fed,
To single out this lovely bird and capture him alive?"
The fowler answering him said:
1Through seven long days with anxious care in vain I marked
the spot,
Searching for that fair goose's track, concealed within a pot 2.
To-day I found the feeding-ground to
which the goose repaired,Searching for that fair goose's track, concealed within a pot 2.
And there straightway I set a trap and lo! he soon was snared.
[372] On hearing this the king thought, "This fellow standing at the door and telling his story spoke only of the arrival of the Dhataraṭṭha king and now too he speaks of this one only. What can be the meaning of this?" and he spoke this stanza:
Fowler, thou speakst of only one, yet
here two birds I see;
’Tis some mistake, why wouldst thou bring this second bird to me?
Then the fowler said, "There was
no change of purpose on my part, nor am I anxious to present the second goose
to some one else: moreover only one was caught in the snare I set," and in
explanation he said:’Tis some mistake, why wouldst thou bring this second bird to me?
The goose with lines like ruddy gold
all running down his breast,
Caught in my snare I hither bring, O king, at thy behest.
This splendid bird himself still free
sat by the captive's side,Caught in my snare I hither bring, O king, at thy behest.
The while with kindly human speech his friend to cheer he tried.
And he then after this manner proclaimed the virtues of Sumukha. "As soon as he knew that the Dhataraṭṭha goose was caught, he stayed and consoled his friend and on my approach he came to meet me and remained poised in the air, conversing pleasantly with me in human language and telling of the virtues of the Dhataraṭṭha, and after thus softening my heart [373] he once more took his stand in front of his friend. Then I, sire, on hearing the eloquence of Sumukha was converted and let the Dhataraṭṭha loose. Thus was the release of Dhataraṭṭha from the snare and my coming here with these geese all owing to Sumukha." On being told this the king was anxious to hear a sermon from Sumukha, and while the fowler was still paying honour to him, the sun set, lamps were lighted, and a crowd of warrior chiefs and others gathered together and queen Khemā with an escort of divers bands of dancers took her seat on the right of the king, and at this moment the king, desiring to persuade Sumukha to speak, uttered this stanza:
Why, Sumukha, dost hold thy tongue? Is
it from awe, I pray,
That in my royal presence thou hast not a word to say?
Hearing this, Sumukha, to show he was
not afraid, said:That in my royal presence thou hast not a word to say?
I fear not, Kāsi lord, to speak amidst
thy royal train,
Nor, should occasion fit arrive, would I from words refrain.
Nor, should occasion fit arrive, would I from words refrain.
Hearing this, the king, desirous to make him speak at greater length, reviling him, said:
No archers clad in mail, no helm 1, no leather shield I see,
No escort bold of horse or foot, no cars, no infantry.
I see no yellow gold, no town with
goodly buildings crowned,No escort bold of horse or foot, no cars, no infantry.
No watch tower made impregnable with moat encircling round,
Entrenched wherein by Sumukha will nought to fear be found.
[374] When the king had in this wise asked why he was not terrified, Sumukha replied in this stanza:
No escort for a guard I want, no town
or wealth need I,
’Midst pathless air we find a way and travel through the sky.
If thou wert stablished in the truth,
we fain to thee would teach’Midst pathless air we find a way and travel through the sky.
Some useful lesson for thy good in wise and subtle speech.
But if thou art a liar, false, one of ignoble strain,
This fowler's words of eloquence appeal to thee in vain.
On hearing this the king said, "Why speakest thou of me as lying and ignoble? What have I done?" Then Sumukha said, "Well, listen to me," and he spoke as follows:
At brahmins' bidding thou didst make
this Khema, lake of fame,
And didst to birds at twice five points immunity proclaim.
Within this peaceful pool thus fed with
streams serene and pure,And didst to birds at twice five points immunity proclaim.
Birds ever found abundant food and lived a life secure.
Hearing this noised abroad we came to visit that fair scene,
And snared by thee we found alas! thy promise false had been.
But under cover of a lie each act of sinful greed
Forfeits rebirth as man or god, and straight to hell must lead.
[375] Thus did he even in the midst of his retinue put the king to shame. Then the king said to him, "I did not have you caught, Sumukha, to kill you and eat your flesh, but hearing how wise you were I was anxious to listen to your eloquence," and, making the matter clear, he said:
No sin was mine, O Sumukha, nor seized
I you through greed,
Your fame for wisdom and deep thought, ’twas this that caused the deed.
"Haply if here they may declare
some true and helpful word,"Your fame for wisdom and deep thought, ’twas this that caused the deed.
’Twas so I bade the fowler seize and bring thee here, O bird.
On hearing this Sumukha said, "You have acted wrongly, sire," and he spoke as follows:
We could not speak the word of truth,
awed by approaching death,
Nor when in death's last agony we draw our parting breath.
2Who would a bird with bird decoy, or beast with beast pursue,Nor when in death's last agony we draw our parting breath.
Or with a text a preacher trap, nought base would he eschew.
And whoso utters noble words, intent on
action base,
Both here and in the next world sinks from bliss to woeful place.
Be not o’erjoyed in glory's hour, in
danger not distrest,Both here and in the next world sinks from bliss to woeful place.
Make good defects, in trouble strive to do thy very best.
[376] Sages arrived at life's last stage, the goal of death in view,
After a righteous course on earth, to heaven their way pursue.
Hearing this cleave to righteousness, O sire, and straight release
This royal Dhataraṭṭha bird, the paragon of geese.
Hearing this the king said:
Go, fetch ye water for their feet, and
throne of solid worth,
Lo! from his cage I have set free the noblest bird on earth,
Together with his captain bold, so able
and so wise,Lo! from his cage I have set free the noblest bird on earth,
Taught with his king in weal and woe ever to sympathise.
Sure such an one right well deserves e’en as his lord to fare,
Just as he was prepared with him both life and death to share.
Hearing the king's words they fetched seats for them and as they sat there they washed their feet with scented water and anointed them with oil an hundredfold refined.
The royal bird sat on a throne,
eight-footed, burnished bright,
All solid gold, with Kāsi cloth o’erspread, a splendid sight.
And next his king sat Sumukha, his
trusty captain bold,All solid gold, with Kāsi cloth o’erspread, a splendid sight.
Upon a couch with tiger-skin o’erspread, and all of gold.
To them full many a Kāsi lord in golden bowls did bring,
Choice gifts of dainty food to eat, the offerings of their king.
Thinking, "How choice the gifts
this lord of Kāsi offered us,"
The bird, skilled in the ways of kings, made his inquiries thus:
1Dost thou, my lord, enjoy good health and is all well with
thee?The bird, skilled in the ways of kings, made his inquiries thus:
I trust thy realm is flourishing and ruled in equity.
O king of geese, my health is good and all is well with me;
My realm is very flourishing and ruled in equity.
Hast thou true men to counsel thee,
free from all stain and blame,
Ready to die, if need there be, for thy good cause and name?
I have true men to counsel me, free
from all stain and blame,Ready to die, if need there be, for thy good cause and name?
Ready to die, if need there be, for my good cause and name.
Hast thou a wife of equal birth, obedient, kind in word,
With children blest, good looks, fair name, compliant with her lord?
I have a wife of equal birth, obedient, kind in word,
With children blest, good looks, fair name, compliant with her lord.
[378] And is thy realm in happy case, from all oppression free,
Held by no arbitrary sway, but ruled with equity?
My kingdom is in happy case, from all oppression free,
Held by no arbitrary sway, but ruled with equity.
Dost drive bad men out from the land, good men to honour raise,
Or dost thou righteousness eschew, to follow evil ways?
I drive bad men out from the land, good men to honour raise,
All wickedness I do eschew and follow righteous ways.
Dost mark the span of life, O king, how quickly it is sped,
Or drunk with madness dost regard the next world free from dread?
I mark the span of life, O bird, how quickly it is sped,
And, standing fast in virtues ten, the next world never dread.
Almsgiving, justice, penitence, meek spirit, temper mild,
Peace, mercy, patience, charity, with morals undefiled—
These graces firmly planted in my soul are clear to see,
Whence springs rich harvest of great joy and happiness for me.
But Sumukha though knowing nought of evil we had done,
Right heedlessly gave vent to words in harsh and angry tone.
Things I knew not were to my charge by this bird wrongly laid,
In language harsh. Herein, methinks, scant wisdom was displayed.
I sinned against thee, lord of men, and
words of rashness spake,
But when this royal goose was caught my heart was like to break.
As earth bears with all living things,
as father with his son,But when this royal goose was caught my heart was like to break.
Do thou, O mighty king, forgive the wrong that we have done.
Then the king took the bird up and embraced him and seating him on a golden stool he accepted his confession of error, and said:
I thank thee, bird, that thou shouldst
ne’er thy nature true conceal,
1Thou breakest down my stubborn will; upright art thou, I feel.
And with these words the king, being
highly pleased with the exposition of the Law by the Great Being, and with the
straightforward speech of Sumukha, thought, "When one is pleased, one
ought to act so as to show one's pleasure," and yielding his royal
splendour to the birds, he said:1Thou breakest down my stubborn will; upright art thou, I feel.
Whate’er of silver, gold, and pearls,
rich gems and precious gear
In Kāsi's royal town is stored within my palace here,
[380] Copper and iron, shells and
pearls, and jewels numberless,In Kāsi's royal town is stored within my palace here,
Ivory, yellow sandal wood, deer skins and costly dress,
This wealth and lordship over all, I give you to possess.
And with such-like words honouring both birds with the white umbrella he handed over to them his kingdom. Then the Great Being, conversing with the king, said:
Since thou art fain to honour us, be
pleased, O lord of men,
To be our Master, teaching us those royal virtues ten.
And then if thy approval and consent we
haply win,To be our Master, teaching us those royal virtues ten.
We would take formal leave of thee, and go to see our kin.
He gave them leave to go, and, while the Bodhisatta was still preaching the Law, the sun arose.
The livelong night in deepest thought
the king of Kāsi spent,
Then to that noble bird's request straight yielded his consent.
Then to that noble bird's request straight yielded his consent.
Then as the sun began to rise and break
of day was nigh 1,
Soon from their sight they vanished quite in depths of azure sky.
Soon from their sight they vanished quite in depths of azure sky.
high table-land, and on seeing the two birds coming they set out to meet them and escorted them home. And thus accompanied by a flock of their kinsfolk they reached the plateau of Cittakūṭa.
Seeing their chiefs all safe and sound
returned from haunts of men,
The wingèd flock with noisy cries welcomed them back again.
Thus circling round their lord in whom
they trust, these ruddy geeseThe wingèd flock with noisy cries welcomed them back again.
Paid all due honour to their king, rejoiced at his release.
Thus all whose hearts are full of love
succeed in what they do,
E’en as these geese back to their friends once more in safety flew.
This has been fully related in the
Cullahaṁsa
Birth.E’en as these geese back to their friends once more in safety flew.
The Master here ended his story and identified the Birth: "At that time the fowler was Channa, queen Khemā was the nun Khemā, the king was Sāriputta, the king's retinue the followers of Buddha, Sumukha was Ānanda, and the goose-king was I myself."
Footnotes
186:1 For other versions of this story see note on Cullahaṁsa-Jātaka, p. 175 of this volume.187:1 One reading gives Ācariyā, "My masters, are there any golden geese?"
190:1 Taking the v. 1. pādo chijjeyya. The plural pādā in the text must be wrong, as the royal goose had only one foot snared.
190:2 mā anīghāya hāpesi, cf. Jāt. IV. 424. 21. hāpeti is here constructed with a dative instead of the more usual accusative.
191:1 aparibrūhayi. For the form of the word cf. Whitney's Skt Grammar § 1087, for the meaning cf. Jāt. III. 31. 14 and 191. 5.
191:2 For this use of yo vā so vā cf. Jāt. IV. 38. 9, V. 313. 23, VI. 31. 25.
191:3 saṅgāhaka, Jāt. III. 262. 21, IV. 110. 20, is explained as "conciliating by means of the four kingly virtues called the saṅgahavatthus."
192:1 This line occurs in the previous story, p. 180.
193:1 Reading Saṁyama no.
194:1 Literally "with auspicious marks upon the thigh."
194:2 rucchiti for rodissati, cf. Jāt. VI. 80. 15.
194:3 Foolish talk is here compared to the sound of boiling water or perhaps to the crackling of thorns beneath the pot, and also to the noise of birds swooping down upon a field of grain.
195:1 These lines occur in Jāt. II. p. 228, English version.
195:2 For appaṭibhāna in the sense of "not ready with a reply" cf. Jāt. IV. 304. 16, VI. 246. 15.
197:1 The text here is unsatisfactory, giving ādānāni, while the commentator's gloss gives "feeding-ground," as if it were adanāni, so ādanesanam perhaps should be adanesanam, cf. Jāt. IV. 223. 4, ghāsesanam care.
197:2 Taking the vḷ. ghaṭassito.
198:1 I do not find either kīṭa or the commentator's gloss cāṭipāla: it is probably some weapon or a piece of defensive armour.
198:2 This line occurs supra, p. 139, where see note.
199:1 The following twelve lines occur supra, p. 183.
200:1 For the phrase khilaṁ pabhindati, cf. Fausböll's edition of the Sutta Nipāta, 973, and the Glossary, Pt. II. p. 92.
201:1 ratyā vivasane. Note ratyā for rattiyā. The line occurs in Jāt. IV. 241. 17.
No. 535.
SUDHĀBHOJANA-JĀTAKA 2.
"No huckster I," etc. This was a story told by the Master, while dwelling at Jetavana, concerning a liberally minded Brother. He was said to be a man of gentle birth, living at Sāvatthi, who after hearing the Law preached by the Master was converted and adopted the religious life. Being perfected in the moral virtues and furnished with the dhuta precepts 3 and with a heart full of love for his fellow priests he thrice every day zealously ministered to the service of the Buddha, the Law, and the Assembly, and showed himself exemplary in conductand devoted to charity. Fulfilling the obligations of kindly civility 1, whatever he received, so long as there were any recipients, he would give away till he was himself without food. And his liberality and charitable disposition were noised abroad in the Assembly of the Brethren. So one day the topic was started in the Hall of Truth, how that a certain Brother was so liberally minded and devoted to charity that if he received only sufficient drink to fill the hollow of the hand, free from all greed, he would give it to his fellow priests—his will being even as that of a Bodhisatta. The Master by his divine sense of hearing caught what they were saying, and issuing forth from his Perfumed Chamber drew nigh and asked what was the nature of their discussion. And when they answered, "It was so and so," he said, "This Brother of old, Brethren, was far from liberal, nay, so stingy that he would not give so much as a drop of oil on the tip of a blade of grass. So I converted and made him self-denying and by praising the fruits of charity I firmly established him in almsgiving; so that on receiving water just enough to fill the hollow of the hand he would say, "I will not drink a drop without giving some away," and he received a boon at my hands, and as a result of his almsgiving he became liberally minded and devoted to charity," and with these words he told a story of the past.
the tradition of your forefathers, but give alms." On hearing this the people blamed him, saying, "Maccharikosiya has done away with the tradition of his family." Being ashamed he set a watch to prevent the beggars from standing at his gate, and being thus left utterly destitute they never again set eyes upon his door. Thenceforth he continued to roll money together 1, but he neither enjoyed it himself nor shared it with his wife and children. He lived on rice with its red powder, served with sour gruel, and wore coarse garments, being merely the filaments of roots and stalks of berries, shading his head with a parasol of leaves, and he rode upon a crazy old chariot, yoked to worn-out oxen. Thus all this wicked fellow's money [384] was as it were a cocoa-nut found by a dog 2. Now one day when he was going to wait upon the king he thought he would take the sub-treasurer 3 with him, and at the moment when he reached his house he found the sub-treasurer seated in the midst of his wife and children, and eating some rice porridge prepared with powdered sugar to sweeten it 4 and cooked with fresh ghee. On seeing Maccharikosiya he rose from his seat and said, "Come and sit on this couch, Lord High Treasurer, and have some rice porridge with me." When he saw the rice porridge, his mouth watered and he longed to partake of it, but the thought occurred to him, "If I should take some porridge, when the sub-treasurer comes to my house I shall have to make him some return of hospitality and in this way my money will be wasted. I will not eat it." Then on being pressed again and again he refused, saying, "I have already dined; I am sated." But while the sub-treasurer was enjoying his food, he sat looking on with his mouth watering, and when the meal was ended he repaired with him to the palace. On returning home he was overwhelmed with a craving for rice porridge, but thought, "If I should say I wanted to eat rice porridge, a lot of people would also want to eat it and a quantity of husked rice and the like would be wasted. I will not say a word to a creature." So night and day he passed his time thinking of nothing but porridge, but from fear of spending his money he told no one and kept his craving to himself. But being unable to bear with it he gradually grew paler and paler, and so through fear of wasting his substance he spoke of his craving to no one, and by and bye becoming very weak he lay down, hugging his bed. Then his wife came to see him and stroking his back with her hand she inquired, "Is my lord ill?" "Ill yourself!" he cried, "I am quite well." "My
lord, you have grown pale. Have you anything on your mind? Is the king displeased or have you been treated with disrespect by your children? Or have you conceived a craving for something?" "Yes, I have a craving." "Tell me what it is, my lord." "Can you keep a secret?" "Yes, I will be silent about any cravings that ought to be kept secret." [385] But even so, through fear of wasting his substance he had not the courage to tell her, but being repeatedly pressed by her he said, "My dear, one day I saw the sub-treasurer eating rice porridge prepared with ghee, honey, and powdered sugar, and from that day I have had a craving to eat the same kind of porridge." "Poor wretch, are you so badly off? I will cook porridge enough for all the inhabitants of Benares." Then he felt just as if he had been struck on the head with a stick. Being angry with her he said, "I am well aware that you are very rich. If it comes from your family, you may cook and give rice porridge to the whole city." "Well then I will make and cook enough for the dwellers in a single street." "What have you to do with them? Let them eat what belongs to them." "Then I will make enough for seven households taken at random here and there." "What are they to you?" "Then I will cook it for the attendants in this house." "What are they to you?" "Well, then, I will cook for our kinsfolk only." "What are they to you?" "Then I will cook, my lord, for you and me." "And pray who are you? It is not allowable in your case." "I will cook it for you only, my lord." "Pray do not cook it for me: if you cook it in the house, a lot of people will look for it. But just give me a measure of husked rice, a quartern of milk, a pound 1 of sugar, a pot of honey and a cooking vessel, and going into the forest I will there cook and eat my porridge." She did so, and bidding a slave take it all he ordered him to go and stand in such and such a place. Then sending the slave forward, all alone he made himself a veil and in this disguise he went there and by the river side at the foot of a shrub he had an oven made and firewood and water brought to him and he said to the slave, "Go and stand in yonder road and, if you see anyone, make a sign to me, and when I call you come back to me." Sending off the slave he made a fire and cooked his porridge. At that moment Sakka, king of heaven, contemplating the splendid city of the gods, ten thousand leagues in extent, [386] and the golden street sixty leagues long, and Vejayanta 2 reared a thousand leagues high, and Sudhammā 3 compassing five hundred leagues, and his throne of yellow marble, sixty leagues in extent, and his white umbrella with its golden wreath, five leagues in circumference, and his own person accompanied with a glorious array of
twenty-five millions of heavenly nymphs—contemplating, I say, all this glory of his he thought, "What can I have done to have attained to such honour as this?" And he saw in his mind's eye the almsgiving he had established when he was Lord High Treasurer at Benares, and then he thought, "Where are my descendants born?" and considering the matter he said, "My son Canda was born in an angel-form, and his son was Suriya." And marking the birth of all of them, "What," he cried, "has been the fate of the son of Pañcasikha?" And on reflection he saw that the tradition of the race had been done away with, and the thought occurred to him, "This wicked fellow being niggardly neither enjoys his wealth himself nor gives aught to others: the tradition of the race has been destroyed by him. When he dies he will be reborn in hell. By admonishing him and by re-establishing my tradition I will show him how to be reborn in the city of the gods." So he summoned Canda and the rest and saying, "Come, we will visit the haunts of men: the tradition of our family has been abolished by Maccharikosiya, the alms-halls have been burned down and he neither enjoys wealth himself nor gives aught to others, but now being desirous of eating porridge and thinking, "If it is cooked in the house, the porridge will have to be given to someone else as well," he has gone into the forest and is cooking it all alone. We will go and convert him and teach him the fruits of almsgiving. If however he were asked by all of us at once to give us some food, he would fall dead on the spot. I will go first and when I have asked him for porridge and have taken my seat, then do you come, one after another, disguised as brahmins, and beg of him." So saying he himself in the likeness of a brahmin approached him and cried, "Ho! which is the road to Benares?" Then Maccharikosiya said, "Have you lost your wits? Do you not even know the way to Benares? Why are you coming this way? Get you gone from hence." Sakka, pretending not to hear what he said, came close up to him, asking him what he said. [387] Then he bawled, "I say, you deaf old brahmin, why are you coming this way? Go yonder." Then Sakka said, "Why do you bawl so loud? Here I see smoke and a fire, and rice porridge is cooking. It must be some occasion for entertaining brahmins. I too when the brahmins are being fed will take somewhat. Why are you driving me away 1?" "There is no entertainment of brahmins here. Be off with you." "Then why are you so angry? When you eat your meal, I will take a little." He said, "I will not give you even a single lump of boiled rice. This scanty food is only just enough to keep me alive, and even this was got by begging. You go and look for your food elsewhere"—and this he said in reference to the fact of his having asked his wife for the rice—and he spoke this stanza:
No huckster I to buy or vend,
No stores are mine to give or lend:
This dole of rice ’twas hard to gain,
’Tis scarce enough to serve us twain.
On hearing this Sakka said, "I too
with honey-sweet voice will repeat a stanza for you; hearken to me," and
though he tried to stop him, saying, "I do not want to hear your
stanza," Sakka repeated a couple of stanzas:No stores are mine to give or lend:
This dole of rice ’twas hard to gain,
’Tis scarce enough to serve us twain.
From little one should little give,
from moderate means likewise,
From much give much: of giving nought no question can arise.
This then I tell thee, Kosiya, give
alms of that is thine:From much give much: of giving nought no question can arise.
Eat not alone, no bliss is his that by himself shall dine,
By charity thou mayst ascend the noble path divine.
[388] On hearing his words he said, "This is a gracious saying of thine, brahmin; when the porridge is cooked, thou shalt receive a little. Pray, take a seat." Sakka sat down on one side. When he was seated, Canda in like manner drew nigh and starting a conversation in the same way, though Maccharikosiya kept trying to stop him, he spoke a couple of stanzas:
Vain is thy sacrifice and vain the
craving of thy heart,
Shouldst thou eat food and grudge to give thy guest some little part.
This then I tell thee, Kosiya, give
alms of that is thine, etc.Shouldst thou eat food and grudge to give thy guest some little part.
On hearing his words, the miser very reluctantly said, "Well, sit down, and you shall have a little porridge." So he went and sat down near Sakka. Then Suriya in like manner drew nigh and starting a conversation in the same way, though the miser tried to stop him, he spoke a couple of stanzas:
Real thy sacrifice nor vain the craving
of thy heart,
Shouldst thou not eat thy food alone, but give thy guest a part.
This then I tell thee, Kosiya, etc.Shouldst thou not eat thy food alone, but give thy guest a part.
On hearing his words the miser with great reluctance said, "Well, sit down, and you shall have a little." So Suriya went and sat by Canda. Then Mātali in like manner drew nigh and starting a conversation, though the miser tried to stop him, spoke these stanzas:
Who offers gifts to lake or flood of
Gayā's stream that laves
Or Timbaru or Doṇa shrine with rapid-flowing waves,
Herein gains fruit of sacrifice and craving of his heart,
If with a guest he shares his food nor sits and eats apart.
This then I tell thee, Kosiya, etc.Or Timbaru or Doṇa shrine with rapid-flowing waves,
Herein gains fruit of sacrifice and craving of his heart,
If with a guest he shares his food nor sits and eats apart.
[389] On hearing his words also, overwhelmed as it were with a mountain peak, he reluctantly said, "Well, sit down, and you shall have a little." Mātali came and sat by Suriya. Then Pañcasikha in like manner drew nigh and starting a conversation, though the miser tried to stop him, spoke a couple of stanzas:
Like fish that swallows greedily hook
fastened to a line
Is he who with a guest at hand all by himself shall dine.
This then I tell thee, Kosiya, etc.Is he who with a guest at hand all by himself shall dine.
Maccharikosiya on hearing this, with a painful effort and groaning aloud, said, "Well, sit down, and you shall have a little." So Pañcasikha went and sat by Mātali. And when these five brahmins had just taken their seats, the porridge was cooked. Then Kosiya taking it from the oven told the brahmins to bring their leaves. Remaining seated as they were they stretched forth their hands and brought leaves of a creeper from the Himalayas. Kosiya on seeing them said, "I cannot give you any porridge in these large leaves of yours: get some leaves of the acacia and similar trees." They gathered such leaves and each one was as big as a warrior's shield. So he helped all of them to some porridge with a spoon. By the time he had helped the last of all, there was still plenty left in the pot. After serving the five brahmins he himself sat down, holding the pot. At that moment Pañcasikha rose up and putting off his natural form was changed into a dog and came and stood in front of them and made water. Each of the brahmins covered up his porridge with a leaf. A drop of the dog's water fell on the back of Kosiya's hand. [390] The brahmins fetched water in their jars and mixing it with the porridge pretended to eat it. Kosiya said, "Give me too some water and after washing my hand I will take some food." "Fetch water for yourself," they said, "and wash your hand." "I gave you porridge; give me a little water." "We do not make a business of exchanging alms 1." "Well then guard this cooking pot and, after I have washed my hand, I will come back," and he descended to the river side. At that moment the dog filled the pot with urine. Kosiya on seeing him make water took a big stick and drew nigh, threatening him. The dog was now transformed into a spirited blood horse and, as it pursued him, it assumed various colours. Now it was black, now white, now gold-coloured, now dappled. At one time high, at another time low of stature. Thus in many different appearances it pursued Maccharikosiya, who frightened with the fear of death drew nigh to the brahmins, while they flew up and stood fixed in the air. On seeing their supernatural power he said:
Ye noble brahmins, standing in mid air,
Why does this hound of yours thus strangely wear
A thousand varied forms, though one he be,
And tell me truly, brahmins, who are ye?
On hearing this, Sakka, the king of
heaven, said:Why does this hound of yours thus strangely wear
A thousand varied forms, though one he be,
And tell me truly, brahmins, who are ye?
Canda and Suriya lo! both are here,
And Mātali the heavenly charioteer,
I Sakka am, chief god of Thirty-Three,
And Pañcasikha there is chasing thee.
And Mātali the heavenly charioteer,
I Sakka am, chief god of Thirty-Three,
And Pañcasikha there is chasing thee.
And celebrating Pañcasikha's fame Sakka spoke this stanza:
With tabour, drum, and tambourine they
rouse him from his sleep,
And as he wakes, glad music makes his heart with joy to leap.
On hearing his words Kosiya asked,
"By what acts do men attain to heavenly glory such as this'?"
"They that do not practise charity, evil doers and misers reach not the
angel-world, but are reborn in hell." And by way of showing this Sakka
said:And as he wakes, glad music makes his heart with joy to leap.
[391]
Whoe’er are miserly niggards born,
Or priests and holy brahmins scorn,
Their earthly frame now laid aside,
In hell, dissolved by death, abide.
And speaking the following stanza, to
show how those that are steadfast in righteousness attain to the angel-world,
he said:Or priests and holy brahmins scorn,
Their earthly frame now laid aside,
In hell, dissolved by death, abide.
Steadfast in right who heaven would win
Give alms and keep themselves from sin,
And, with their body laid aside
By death's decay, in heaven abide.
After these words Sakka said,
"Kosiya, we have not come to you for the sake of the porridge, but from a
feeling of pity and compassion for you are we come," and to make it clear
to him he said:Give alms and keep themselves from sin,
And, with their body laid aside
By death's decay, in heaven abide.
Thou, though to us in former births
akin,
A miser art, a man of wrath and sin;
’Tis for thy sake we have come down to earth,
To avert from thee sin's doom—in hell rebirth.
Hearing this Kosiya thought, "They
tell me they are my well-wishers; plucking me out of hell they would fain
establish me in heaven." And being highly pleased he said:A miser art, a man of wrath and sin;
’Tis for thy sake we have come down to earth,
To avert from thee sin's doom—in hell rebirth.
In that ye thus admonish me, ye
doubtless seek my good,
I too will follow your advice, so far as understood.
Henceforth I'll cease from stingy ways,
from sinful deed abstain,I too will follow your advice, so far as understood.
[392] Give alms of all, nor e’en a cup, unshared 1, of water drain.
Thus ever giving, Sakka, soon my wealth will minished be,
Then will I orders take, and lusts of every kind 2 will flee.
Sakka after converting Maccharikosiya taught him the fruits of alms-giving and made him self-denying, and when by preaching the law he had established him in the five moral virtues, together with his attendant gods he returned to the angel-city. Maccharikosiya too went into the city of Benares and having asked the king's permission he bade them take and fill all the vessels they could lay hands on with his treasure and gave it to the beggars. And now he started from the Himavat upon the right-hand side and on a spot between the Ganges and a natural lake he built a hut of leaves and becoming an ascetic he lived on roots and wild berries.
There he dwelt a long time till he reached old age. At that time Sakka had four daughters, Hope, Faith, Glory, and Honour, who taking with them many a heavenly scented garland came to lake Anotatta, to disport themselves in the water, and after amusing themselves there seated themselves on mount Manosilā. Just at that moment Nārada, a brahmin ascetic, went to the palace of the Thirty-Three to rest during the heat of the day and constructed a dwelling-place for the day in the bowers of Cittakūṭa in the Nanda grove. And holding in his hand the flower of the coral tree, to serve as a sunshade, he repaired to Golden Cave, the place where he dwelt on the top of Manosilā. The nymphs on seeing this flower in his hand begged it from him.
[393] The Master, to make the matter clear, said:
In Gandhamādana's lordly height,
These nymphs, great Sakka's care, delight;
To them a saint of world-wide fame
With goodly bough in hand there came.
This bough with flowers so pure and
sweetThese nymphs, great Sakka's care, delight;
To them a saint of world-wide fame
With goodly bough in hand there came.
Is deemed for gods and angels meet:
No demon, none of mortal birth
Can claim this flower of priceless worth.
Then Faith, Hope, Glory, Honour, those
Four maids with skins like gold, arose,
And, peerless ’midst all nymphs confessed,
The brahmin Nārada addressed,
"Give us, O sage, this coral flower,
If still to give is in thy power,
As Sakka's self we'll honour thee,
And thou in all things blest shalt be."
When Nārada their prayer had heard,
He straight a mighty quarrel stirred:
"I need it not; whom ye allow
To be your queen shall claim the bough."
[394] The four nymphs on hearing what he said spoke this stanza:
O Nārada, supreme art thou,
On whom thou wilt the boon bestow:
Whom thou shalt with such gift invest,
Amongst us shall be counted best.
Nārada, on hearing their words,
addressing them said:On whom thou wilt the boon bestow:
Whom thou shalt with such gift invest,
Amongst us shall be counted best.
Fair one 1, such counsel is not right;
What brahmin strife would dare excite?
Take to the lord of sprites your quest,
If ye would know who's worst or best.
What brahmin strife would dare excite?
Take to the lord of sprites your quest,
If ye would know who's worst or best.
With pride of beauty mad and rage
Excited by the cunning sage,
Excited by the cunning sage,
To Sakka, lord of sprites, they go,
Who ’mongst them all is best to know.
Who ’mongst them all is best to know.
These nymphs so earnest in their quest
Sakka with due respect addressed,
Ye all in beauty equal are,
Who thus with strife your peace would mar?"
Being thus addressed by him they said:Sakka with due respect addressed,
Ye all in beauty equal are,
Who thus with strife your peace would mar?"
Nārada, world-traversing, a sage of
might,
Truth-piercing, steadfast ever in the right,
Thus spake to us on Gandhamādana's height;
"To Sakka, lord of spirits, straightway go,
If who is first or last ye fain would know."
Hearing this Sakka thought, "If I
shall say that one of these four daughters of mine is virtuous beyond the
others, the rest will be angry. This is a case impossible for me to decide; I will
send them to Kosiya, the ascetic in the Himalayas: he shall decide the question
for them.". So he said, "I cannot decide your case. In the Himalayas
is an ascetic called Kosiya: to him I will send a cup of my ambrosia. He eats
nothing without sharing it with another, and in giving he shows discrimination
by bestowing it upon the virtuous. Whichsoever of you shall receive food at his
hand, she must be the best amongst you." And so saying he repeated this
stanza:Truth-piercing, steadfast ever in the right,
Thus spake to us on Gandhamādana's height;
"To Sakka, lord of spirits, straightway go,
If who is first or last ye fain would know."
The sage that dwells in yon vast wood
Will not unshared touch any food;
Kosiya with judgment gifts confers,
To whom he gives, first place is hers.
[396] So he summoned Mātali and sent
him to the ascetic, and in sending him he repeated the following stanza:Will not unshared touch any food;
Kosiya with judgment gifts confers,
To whom he gives, first place is hers.
On Himavat slopes where Ganges glides
Towards the south a saint resides:
Ambrosia, Mātali, take to the saint,
For food and drink he's waxing faint.
Towards the south a saint resides:
Ambrosia, Mātali, take to the saint,
For food and drink he's waxing faint.
At the god's behest went Mātali,
On a car with a thousand steeds rode he;
Unseen he soon by the hermitage stood
And offered the sage ambrosial food.
On a car with a thousand steeds rode he;
Unseen he soon by the hermitage stood
And offered the sage ambrosial food.
A flame of sacrifice while I did
raise 1,
The sun that drives away all gloom to praise,
Sakka supreme o’er spirit-world that stands—
Who else?—ambrosia placed within my hands.
The sun that drives away all gloom to praise,
Sakka supreme o’er spirit-world that stands—
Who else?—ambrosia placed within my hands.
White like a pearl was it, beyond
compare,
Fragrant and pure, and marvellously fair,
Never before seen by these eyes of mine;
What god puts in my hands this food divine?
Then Mātali said:Fragrant and pure, and marvellously fair,
Never before seen by these eyes of mine;
What god puts in my hands this food divine?
[397]
I come, O mighty sage, by Sakka sent,
In haste to bring thee heavenly nutriment:
This best of food, pray, eat without all fear,
Thou seest here Mātali, heaven's charioteer.
By eating this twelve evil things are
slain,In haste to bring thee heavenly nutriment:
This best of food, pray, eat without all fear,
Thou seest here Mātali, heaven's charioteer.
Thirst, hunger, discontent, fatigue, and pain,
Cold, heat, rage, enmity, strife, slander, sloth—
This heavenly essence eat thou, nothing loth.
Hearing this Kosiya, to make it clear that he had taken a vow upon him, spoke this stanza:
’Twas wrong to eat alone I thought, so
took a vow one day
To touch no food, unless I gave some part of it away.
To eat alone is ne’er approved by men of noble mind,
Whoso with others does not share no happiness may find.
And when Mātali questioned him, saying,
"Holy sir, what did you discover was wrong in eating without giving a
portion to others that you took this vow upon you?" he answered:To touch no food, unless I gave some part of it away.
To eat alone is ne’er approved by men of noble mind,
Whoso with others does not share no happiness may find.
All who commit adultery or womenkind do
slay,
Who holy men curse and revile or friendly souls betray,
And misers, worst of all—that I may ne’er be ranked with such,
Not e’en a drop of water I unshared will ever touch.
[398] On men and women both alike my
gifts shall ever flow,Who holy men curse and revile or friendly souls betray,
And misers, worst of all—that I may ne’er be ranked with such,
Not e’en a drop of water I unshared will ever touch.
Sages will praise all such as shall their goods in alms bestow;
All that are generous in this world and niggard ways eschew,
Approved by all, will ever be esteemed good men and true.
On hearing this Mātali stood before him in a visible form. At that moment these four heavenly nymphs stood at the four points of the compass. Glory at the east, Hope at the south, Faith at the west, Honour at the north.
Four nymphs with golden forms so
bright,
Hope, Glory, Faith, and Honour hight,
At Sakka's bidding earthward sent,
To Kosiya's cell their footsteps bent.
The maids with forms that glowed like
flameHope, Glory, Faith, and Honour hight,
At Sakka's bidding earthward sent,
To Kosiya's cell their footsteps bent.
To each of earth's four quarters came;
’Fore Mātali (now god confest)
The sage o’erjoyed one thus addressed,
"Who art thou, nymph, like morning star,
Illuming Eastern skies afar?
Thy form in robe 1 of gold arrayed
Tell me thy name, O heavenly maid."
[399] "I Glory am, man's honoured
friend,Tell me thy name, O heavenly maid."
The sinless soul prompt to defend:
To claim this food, lo! here am I;
With this my prayer, great sage, comply.
I bliss confer on whom I will
And all his heart's desire fulfil;
High priest, my name is Glory, know,
On me thy heavenly food bestow."
Men may be skilful, virtuous, wise,
Excel in all their wits devise,
Yet without thee they ne’er succeed;
In this I blame thy evil deed.
Another slothful, greedy, see,Excel in all their wits devise,
Yet without thee they ne’er succeed;
In this I blame thy evil deed.
Low-born and ugly as may be:
Blest by thy care and rich withal
He makes one nobly born his thrall.
Thee then as false and dull, Glory, I recognise,
Reckless in courting fools and laying low the wise;
No claim hast thou in sooth to seat or water-pot,
Much less ambrosial food. Begone, I like thee not.
[400] So did she straightway vanish from sight. Then holding converse with Hope he said:
Who art thou, maiden fair, with teeth
so pure and white,
With rings of burnished gold and spangled bracelets dight,
In robe of watered sheen and wearing on thy head
A sprig like ruddy flame by tufts of kusa fed?
Like a wild doe all but by hunter's
arrow grazed,With rings of burnished gold and spangled bracelets dight,
In robe of watered sheen and wearing on thy head
A sprig like ruddy flame by tufts of kusa fed?
Thou lookst dull-eyed around as ’twere some creature dazed,
O softly-glancing maid, what comrade hast thou here,
That through lone forest glade thou strayst without a fear?
Then she spoke this stanza:
No comrade have I here; from Sakka's
heavenly home
Masakkasāra called, angelic-born I come:
To claim ambrosial food Hope now appears to thee;
O hearken, noble sage, and grant this boon to me.
[401] On hearing this Kosiya. said,
"They tell me that whosoever pleases you, to him by accomplishing the
fruition of hope you grant hope, and whosoever pleases you not, to him you grant
it not. Success does not come to him through you in this case, but you bring
about his destruction," and by way of illustration he said:Masakkasāra called, angelic-born I come:
To claim ambrosial food Hope now appears to thee;
O hearken, noble sage, and grant this boon to me.
Merchants through hope seek treasure
far and wide,
And taking ship on ocean's billows ride:
There sometimes do they sink to rise no more,
Or else escaping their lost wealth deplore.
In hope their fields the farmers plough
and till,And taking ship on ocean's billows ride:
There sometimes do they sink to rise no more,
Or else escaping their lost wealth deplore.
Sow seeds and labour with their utmost skill;
But should some plague, or drought afflict the soil
No harvest will they reap for all their toil.
Ease-loving men, led on by hope, take heart
And for their lord's sake play a manly part,
Oppressed by foes on every side they fall
And fighting for their lord lose life and all.
Grain-stores and wealth renouncing for their kin,
Through hope aspiring heavenly bliss to win,
Long time harsh penances they undergo,
And by bad ways attain to state of woe.
Deceiver of mankind, thy suit is vain,
Thy idle craving for this boon restrain,
No claim hast thou to seat or water-pot:
Much less to heavenly food. Begone, I like thee not.
[402] She too on being rejected straightway vanished from sight. Then holding converse with Faith he spoke this stanza:
Famed nymph in blaze of glory drest,
Standing towards the ill-omened West,
Thy form in robe of gold arrayed,
Tell me thy name, illustrious maid.
Then she repeated a stanza:Standing towards the ill-omened West,
Thy form in robe of gold arrayed,
Tell me thy name, illustrious maid.
My name is Faith, man's honoured
friend,
The sinless soul prompt to defend:
To claim this food, lo! here am I;
With this my prayer, great sage, comply.
Then Kosiya said, "Those mortals
that in believing the words of first one and then another do this or that, do
that which they ought not to do more often than that which they ought to do,
and verily it is all done through you," and he repeated these stanzas:The sinless soul prompt to defend:
To claim this food, lo! here am I;
With this my prayer, great sage, comply.
Through faith at times men freely alms
dispense,
Show self-control, restraint and abstinence:
[403] At times again through thee from grace they fall,
Slander and lie and cheat and steal withal.
With wives, chaste, faithful, and of
high degree,Show self-control, restraint and abstinence:
[403] At times again through thee from grace they fall,
Slander and lie and cheat and steal withal.
A man may circumspect and prudent be,
May curb his passions well in such a case,
Yet in some harlot his whole trust may place.
Through thee, O Faith, adultery is rife,
Forsaking 1 good thou lead'st a sinful life.
No claim hast thou to seat or water-pot:
Much less ambrosial food. Begone, I like thee not.
She too straightway vanished from sight. But Kosiya holding converse with Honour, as she stood on the north side, repeated these two stanzas:
Like Dawn that gilds the skirts of
hateful Night,
So doth thy beauty burst upon my sight;
[404] O heavenly nymph in form so passing fair,
Tell me thy name and who thou art declare.
Like to a tender plant 1 whose roots are fedSo doth thy beauty burst upon my sight;
[404] O heavenly nymph in form so passing fair,
Tell me thy name and who thou art declare.
On soil o’er which devouring flames 2 have spread,
Its wealth of scarlet leaves by summer breezes shed,
Why dost thou look at me with bashful air,
Fain as it were to speak, yet standing silent there?
Then she uttered this stanza:
Honour am I, man's cherished friend,
Who aid to righteous mortals lend;
Lo here am I this food to claim,
Yet scarcely dare my wish to frame;
To woman suing counts as shame.
On hearing this the ascetic repeated
two stanzas:Who aid to righteous mortals lend;
Lo here am I this food to claim,
Yet scarcely dare my wish to frame;
To woman suing counts as shame.
No need for thee to beg and sue,
Receive what is thy right and due:
I grant the boon thou durst not crave,
Accept the food thou fain wouldst have.
[405] Deign, nymph, all golden clad, I
pray,Receive what is thy right and due:
I grant the boon thou durst not crave,
Accept the food thou fain wouldst have.
To feast within my cell this day:
First honouring thee with dainties rare,
I too this heavenly food would share.
Then follow some stanzas inspired by divine wisdom:
Thus Honour, glorious nymph, at his
behest
In Kosiya's home was welcomed as a guest:
Fruits and perennial streams therein abound,
And thronging saints are in its precincts found.
Here flowering shrubs 3 in a dense mass we see,In Kosiya's home was welcomed as a guest:
Fruits and perennial streams therein abound,
And thronging saints are in its precincts found.
The mango, piyal, bread-fruit, Judas-tree;
Here sál and bright rose-apple deck the glade,
There fig and banyan cast their holy shade.
Here many a flower with fragrance scents the wind,
Here peas and beans, panic and rice we find:
Bananas everywhere rich clusters show,
And bamboo reeds in thickest tangle grow.
On the north side, hemmed in by smooth and level bank,
And fed by purest streams, behold a sacred tank.
There happy fish 4 in peace disport themselves at will,
And ’midst abundant food enjoy to take their fill.
[406] There happy birds in peace enjoy abundant fare,
Swans, herons, ospreys too, peacocks with plumage rare,
Cuckoos and pheasants eke with ruddy geese are there.
Hither do lions, tigers, boars resort
their thirst to slake.
This bears, hyenas, wolves are wont their drinking-place to make.
The buffalo, rhinoceros and gayal too
are here,This bears, hyenas, wolves are wont their drinking-place to make.
With antelope, elk, herds of swine, and red and other deer,
And cats with ears like to a hare's in numbers vast appear.
The mountain slopes are gaily pranked with flowers of varied shade
And echo to the song of birds that haunt each forest glade.
Thus did the Blessed One sing the praises of Kosiya's hermitage. And now to show forth the manner of the goddess Honour's entrance therein he said:
[407]
The fair one leaning on a branch, all clothed
with foliage green,
Like lightning front a thunder-cloud straight flashed upon the scene.
For her was set a dainty couch 1, rich drapings at its head,
All wrought of fragrant kusa grass, with deer-skin overspread.
And thus to Honour, heavenly nymph, the holy hermit spake:
"For thy delight the couch is set; be pleased a seat to take."
The ascetic then pure water from the
springLike lightning front a thunder-cloud straight flashed upon the scene.
For her was set a dainty couch 1, rich drapings at its head,
All wrought of fragrant kusa grass, with deer-skin overspread.
And thus to Honour, heavenly nymph, the holy hermit spake:
"For thy delight the couch is set; be pleased a seat to take."
In freshly gathered leaves with haste did bring,
And knowing what her inmost soul would crave
The ambrosial food to her he gladly gave.
As in her hands the welcome gift she pressed,
The nymph thus overjoyed the saint addressed:
"Worship to me and victory thou hast given,
Lo! now once more I'll seek my native heaven."
The maid intoxicate with pride of fame,
With Kosiya's blessing, back to Indra came,
"And see," she cried, "god of the thousand eyes,
The ambrosia's here—to me award the prize."
Then Sakka and his host of angels paid
Due honour to the peerless heavenly maid,
And as she sat on her new seat enthroned,
Her presence gods and men adoring owned.
[408] While thus honouring her this thought occurred to Sakka, "What can be the reason why Kosiya refusing it to the others gave the ambrosia to this one alone?" To ascertain the reason of this he again sent Mātali.
So Sakka, lord of the Thirty-Three,
Once more addressing Mātali,
Said, "Go and bid the saint explain
Why Honour should the ambrosia gain."
Once more addressing Mātali,
Said, "Go and bid the saint explain
Why Honour should the ambrosia gain."
The Master, to explain the matter, said:
So Mātali then launched a car to voyage
through the air,
With fittings all to match itself, in splendour wondrous fair,
Its pole of gold, gold well refined, and all its framework built
With ornament elaborate and overlaid with gilt.
Peacocks in gold depicted were in
numbers not a few,With fittings all to match itself, in splendour wondrous fair,
Its pole of gold, gold well refined, and all its framework built
With ornament elaborate and overlaid with gilt.
Horses and cows and elephants, tigers and panthers too,
Here antelopes and deer are seen as if prepared for fight,
Here wrought in precious stones are jays and other birds in flight.
To it they yoked a thousand royal steeds of golden hue,
Each strong as youthful elephant, a splendid sight to view;
[409] Their breasts in golden network clad, with wreaths begarlanded,
With loosened trace 1, at a mere word, swift as the wind they sped.
As Mātali this lordly car ascended with a bound
The firmament in all ten points re-echoed to the sound:
And as he journeyed through the air, he made the world to quake,
And sky and sea and earth with all its rocks and woods did shake.
Right soon he gained the hermitage and wishing to declare
Due reverence for the holy man he left one shoulder bare,
And speaking to this brahmin sage, a wise and learned man,
Well trained in holy lore, ’twas thus that Mātali began:
Hear now, O Kosiya, the words of Indra, heavenly king,
As to what he is fain to learn, this message, lo! I bring,
"While Hope and Faith and Glory's claims thou wilt not recognise,
Pray, why should Honour at thy hands alone receive the prize?"
Glory to me, O Mātali, appears a
partial jade,
While Faith, thou charioteer of gods, proves an inconstant maid,
Hope ever a deceiver loves its promise to betray,
Honour alone is stablished firm in holy virtue's way.
And now in praise of her virtue he
said:While Faith, thou charioteer of gods, proves an inconstant maid,
Hope ever a deceiver loves its promise to betray,
Honour alone is stablished firm in holy virtue's way.
Maidens that still within their homes
live, ever guarded well,
Women now past their prime, and such as still with husbands dwell,
In one and all should fleshly lust within their heart arise,
At Honour's voice they check the thought and sinful passion dies.
Where shafts and spears in battle's van
are hurtling fast and free,Women now past their prime, and such as still with husbands dwell,
In one and all should fleshly lust within their heart arise,
At Honour's voice they check the thought and sinful passion dies.
And in the rout when comrades fall or turn them round and flee,
At Honour's voice they check their flight e’en at the cost of life,
2And panic-stricken as they were once more renew the strife.
Just as the shore will stem the rush of billows from the main,
So Honour too will oft the course of wicked folk restrain.
Then, Mātali, to Indra quick return and make it clear,
That saints throughout the whole wide world all Honour's name revere
[411] On hearing this Mātali repeated this stanza:
Who was it, Kosiya, that did suggest
this view to thee,
Was it great Indra, Brahma, or Pajāpati 1 maybe?
This Honour, mighty sage, be sure, to
Indra owes her birth,Was it great Indra, Brahma, or Pajāpati 1 maybe?
And in the angel-world she ranks foremost of all in worth.
While he was still speaking, at that very instant Kosiya became subject to re-birth. Then Mātali said to him, "Kosiya, thy aggregate of life 2 is passing from thee: thy practice of charity 3 is ended. What hast thou to do with the world of men? We will now go to the angel-world," and being minded to conduct him thither he spoke this stanza:
Come now, O saint, and straightway
mount the car so dear to me,
And let me lead thee to the heaven where reign the Thirty-Three.
Indra is longing sore for thee, to Indra's self akin,
To-day thy way to fellowship with Indra thou shalt win.
While Mātali was yet still speaking,
Kosiya passing away came into existence in the ranks of the gods without the
intervention of parents 4 and mounting up took his stand upon the celestial car. Then
Mātali conducted him into the presence of Sakka. Sakka on seeing him was glad
at heart and gave him his own daughter Honour to wife, as his chief consort,
and conferred on him a boundless sovereignty.And let me lead thee to the heaven where reign the Thirty-Three.
Indra is longing sore for thee, to Indra's self akin,
To-day thy way to fellowship with Indra thou shalt win.
’Tis thus the acts of holy men to happy
issue lead,
And evermore abides the fruit of meritorious deed.
[412] Whose beheld the ambrosial food to Honour that was given,
Straight passed away to fellowship with Indra, lord of heaven.
The Master here ended his discourse
with these words, "Not now only, Brethren, but of old also I converted
this niggardly fellow who was a confirmed miser," and so saying he
identified the Birth thus: "At that time Uppalavaṇṇā
was the nymph Honour, a Brother of lordly generosity was Kosiya, Anuruddha was
Pañcasikha, Ānanda Mātali, Kassapa Suriya, Moggallāna Canda, Sāriputta Nārada,
and I myself was Sakka.And evermore abides the fruit of meritorious deed.
[412] Whose beheld the ambrosial food to Honour that was given,
Straight passed away to fellowship with Indra, lord of heaven.
Footnotes
202:1 Reading ciraṁ jīvantū for naciraṁ jīvantū, as in the previous story, p. 185, supra.202:2 Compare vol. i. No. 78, Illīsa-Jātaka.
202:3 Hardy's Eastern Monachism, p. 9, Jāt. III. 483. 13.
203:1 sārānīya, see Senart's Mahāvastu, vol. I. p. 599, Jāt. VI. 224. 8.
204:1 saṁgharati, Jāt. II. 413. 24, IV. 36. 16, and saṁghara, Jāt. V. 222. 16.
204:2 Evidently a proverb to denote a useless possession.
204:3 anuseṭṭhi here clearly denotes some official subordinate to the Lord High Treasurer. See Fick's Die Sociale Gliederung im nordöstlichen Indien zu Buddha's Zeit, note on pp. 167, 168.
204:4 For madhura we should perhaps read madhu, honey, which occurs as one of the ingredients of the porridge on the next page of the text.
205:1 acchara must be a weight or measure of capacity. Can it be akin to acchera (Maráṭhí) a half-sher?
205:2 Sakka's palace.
205:3 Sakka's hall of justice.
206:1 For nicchubhati see Pischel's Grammatik der Prākrit-Sprachen, p. 61, and Trenckner's Milindapañho, p. 423. The participle chuddha occurs, Jāt. v. 302. 4.
208:1 Any arrangement for the exchange of alms was forbidden. Cf. Jātaka II. notes on pp. 57 and 214, English version.
209:1 For datvā reading ’datvā, i.e. adatvā.
209:2 yathodhika, each in its own place. Cf. Jātaka III. 381. 22 and IV. 437. 17.
210:1 sugatte. Though addressing the four, Nārada singles out one nymph. Compare the analogous usage in the chorus of a Greek play.
211:1 With udaggihutta compare udāyudha, with uplifted weapon.
213:1 velli, which occurs also Jāt. v. 402. 10, and 405. 2, is probably some part of dress. Compare saṁvelli, v. 306. 6, explained by the scholiast as kacchā. Cf. Cullavagga, x. 16, Vinaya Texts Translation, III. p. 348 (S. B. E.).
214:1 riñcati, Jātaka v. 146. 19.
215:1 ipomoea.
215:2 Virgil, Georgics I. 84.
215:3 Many trees and plants only known by botanical names have been omitted.
215:4 The names of many fish, for the most part unknown, are omitted.
216:1 For koccha see Vinaya Texts, translated by Davids and Oldenberg, I. 34, and III. 165.
216:2 Sakka's chariot. Cf. Jāt. I. 202. 23, II. 254. 13, IV. 355. 17, VI. 103. 6. Elsewhere it is the name of Sakka's palace, as in V. 386. 1.
217:1 asaṁgita, i.e. nissaṅga, perhaps the Greek σειραφόρος.
217:2 The scholiast would take it thus: "And rallying round their rescued lord once more renew the strife."
218:1 The same three gods occur in Jāt. VI. 568. Pajāpati here is clearly distinct from Brahma.
218:2 Jātaka I. 106, English version.
218:3 With dānadhamma compare deyyadhamma, the usual term in Buddhist inscriptions for a pious gift or votive offering.
218:4 opapātika is a being who springs into existence without the intervention of parents and, as it were, uncaused and seeming to appear by chance, but really due to the karma of a being who has passed away elsewhere. Buddhist Suttas, p. 213 (SḄ.E. XI.).
Om Tat Sat
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